[FONT=Verdana, Arial, Helvetica, sans-serif]Vesmuhunu (Devil Masks) of Sri Lanka
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Mask used in Rituals
In an Island famous for worshipping demons believed to be living in trees and mountains, devil masks are in popular usage for ungodly practices. Masks used in various dramatic rituals in Sri Lanka can be classified as mythological, demonic, animal-spirit and human figures. Oldest of them are animal and demonic ( or animal-cum-demonic, human-cum-demonic). The significance and designs of mythological masks are associated with iconography of the folk religions of the historical period. On the other hand, the significance and design of the human masks have been evolved in recent time.
The authentic masks and masking traditions of Sri Lanka are extraordinary cultural phenomenon and a significant contribution Sri Lanka has made to the Asian cultural spectrum. It is indeed a puzzle as to how the Sri Lankan masks have a short history in an ancient civilization that has to date traces of hunter-gatherer type of society. The present-day Veddas, who are considered to be the primeval ancestors of the Sinhalas, have preserved various ritual ceremonies and ritual practices involving mime, facial and body painting. Some of these practices are directly connected with ancestor worship as evidence from the na-Yaku cult. These attempts at invoking the supernatural, are evident in other part of the world were hunter •gatherer societies still exists.
Five categories of masks in Sri Lanka
In the context of different usages of masks, researches have classified Sri Lankan masks are,
1 religio-magical
2 ritual-cum-spiritual
3 secular-cum-ritual
4 exorcistic
5 exocistic with ritual overtones
The categories 1 and 2 are related to ancestor cult, faith, curative and sustenance masks, while the category 3 is related to hunting, warfare, fertility (agricultural) and memorial service masks. The category 4 are masks used are in Rites of Passage (initiation, funeral, secret society), including totems and emblems. There are occasions when the above classifications tends to mix-up. Sri Lankan masks can not be studied under the above category. But the entire ceremony is cathartic and dramatic in effect. Sri Lankan masks exists basically in three contexts in the ritual, in the ceremonial dance and in professional displays and festive occasions.
The exorcists or curative rituals are commonly known as tovil , and include Sanni/Daha ata sanni, in which masks are extensively used: god rituals are known as Gammadu and Devolmadu where a pantheon of deities are invoked either to bring prosperity or to dispel contagious diseases, where masked dances are few and far between. There exist two other demon dance ceremonies called Mahasohon Samayama and Gara-yakuma, the former is connected with the belief in a gruesome and hairy monster of gigantic proportion, called Mahasohona, the demon of the graveyard and the letter is associated with a group of demons referred to as Garayaku.
In mask practices, the most important of the thovil varieties the cycle known as Sanni where disease-causing demons are symbolize through masks. But the most elaborate masks are of the kolam variety. It is more like an opera, having a central theme an a series of episodes enacted by dances wearing masks of different sizes, culminating in the dramatic presentation of a story.
Sanni has has Sinhalese connotation of an aliment or disease. These are believe to arise out of the morbid states of the three humours-areal humour, bile and phlegm, which are cause by a set of demons, each such demon is called Sanni-yaka, but in his birth story is called Raja-mulu Sanni yaka.
The sanni masks except that of the chief demon belong to a variety commonly known as kata munu and belong to the similar variety. In a sanni sanni masks and pali masks. Although a sanni ceremony is a healing ritual, it is more like a theatre. Since there is much dialogue in the various scenes, the sanni masks are carved with adequate provision for the mask-wearer to talk at length and have his voice heard loud and clear by the audience.
(Source - Kapruka.com)
Mask Museum
Ambalangoda, Sri Lanka
The area around Ambalangoda, about 25km up the coast from Galle, is well-known for the craft of mask production. The masks are worn in dances, and are also sold to the tourist trade and institutions for display. This private museum, for example, is also a commercial outfit, selling masks that are made by hand on the premises.
According to the museum's handout, there are three kinds of masked dances. Kolam masks are used in storytelling performances. Raksha (Demon) masks are apotropaic, used in processions and festivals. Sanni ("Devil Dance") masks are also apotropaic, used in curing ceremonies.
The mask seen here is Kolam, worn during performance of a tantri tale (folktale) in which a treacherous princess gives up her husband for a rival king, who then rejects her. The moral of the story is that the princess is like a greedy fox, who drops a piece of meat to grab for a fish instead, but loses both the meat and the fish in the process.
Makara Mask
Mask Museum, Ambalangoda
This Kolam mask (see previous page) uses a makara arch to symbolize the Karava people, who are ethnic fisherfolk. The female figure standing under the arch can "juggle" the spheres in her hands -- they move up and down on the wires as the mask is wiggled. It is seen, on this and the following mask, that Hindu religious iconography has been coopted to serve the cultural requirements of the villagers who carve and dance the masks.
The masks displayed here are modern, carved from a soft wood that is similar to balsa wood.
Garuda Mask
Mask Museum, Ambalangoda
This mask impersonates Garuda, the solar bird who is the vehicle of Vishnu. It is used in a Raksha Dance (Demon Dance) to frighten away the Cobra Demon. Garuda is decorated with enemy snakes, as if they were a sort of trophy. The dance is apotropaic, its purpose being to magically avert the real danger that snakebite poses to the villagers.
Naga Mask
Mask Museum, Ambalangoda
This elaborate and impressive cobra mask is a counterpart to the Garuda mask seen on the previous page. The masks displayed and sold here come in a wide range of sizes, like the medium and small-size Sanni masks to the left.
Maha Kola Mask
Mask Museum, Ambalangoda
Maha Kola is the boss of 18 demons of illness that are represented in the Sanni Dance ("Devil Dance"). Holding victims in his hands and mouth, Maha Kola is surrounded by snakes and by the 18 Sanniyas - the demons of blindness, cholera, boils, and other pestilences, each of whom is given its own mask. As the curing ceremony proceeds, a ritual specialist propitiates the appropriate demon(s) on behalf of the patient and his family. When done, the demons are dismissed and the area is ritually cleansed of any lingering bad influences.
Maha Kola Mask
Mask Museum, Ambalangoda
Maha Kola is the boss of 18 demons of illness that are represented in the Sanni Dance ("Devil Dance"). Holding victims in his hands and mouth, Maha Kola is surrounded by snakes and by the 18 Sanniyas - the demons of blindness, cholera, boils, and other pestilences, each of whom is given its own mask. As the curing ceremony proceeds, a ritual specialist propitiates the appropriate demon(s) on behalf of the patient and his family. When done, the demons are dismissed and the area is ritually cleansed of any lingering bad influences.
Here are some very nice pictures of Sri Lankan Masks. Proud to be a Srilankan.
Naga Raksha
Maru Raksha
Gara Raksha
Mayura Raksha
Ginijal Raksha
Narri Latha
Naga Kanya
Dewa Sanniya
Suraba Valliya
Lion Mask
(Source - Ariyapala & Sons)
Add Rep ++ If you like my tread.
In an Island famous for worshipping demons believed to be living in trees and mountains, devil masks are in popular usage for ungodly practices. Masks used in various dramatic rituals in Sri Lanka can be classified as mythological, demonic, animal-spirit and human figures. Oldest of them are animal and demonic ( or animal-cum-demonic, human-cum-demonic). The significance and designs of mythological masks are associated with iconography of the folk religions of the historical period. On the other hand, the significance and design of the human masks have been evolved in recent time.
The authentic masks and masking traditions of Sri Lanka are extraordinary cultural phenomenon and a significant contribution Sri Lanka has made to the Asian cultural spectrum. It is indeed a puzzle as to how the Sri Lankan masks have a short history in an ancient civilization that has to date traces of hunter-gatherer type of society. The present-day Veddas, who are considered to be the primeval ancestors of the Sinhalas, have preserved various ritual ceremonies and ritual practices involving mime, facial and body painting. Some of these practices are directly connected with ancestor worship as evidence from the na-Yaku cult. These attempts at invoking the supernatural, are evident in other part of the world were hunter •gatherer societies still exists.
Five categories of masks in Sri Lanka
In the context of different usages of masks, researches have classified Sri Lankan masks are,
1 religio-magical
2 ritual-cum-spiritual
3 secular-cum-ritual
4 exorcistic
5 exocistic with ritual overtones
The categories 1 and 2 are related to ancestor cult, faith, curative and sustenance masks, while the category 3 is related to hunting, warfare, fertility (agricultural) and memorial service masks. The category 4 are masks used are in Rites of Passage (initiation, funeral, secret society), including totems and emblems. There are occasions when the above classifications tends to mix-up. Sri Lankan masks can not be studied under the above category. But the entire ceremony is cathartic and dramatic in effect. Sri Lankan masks exists basically in three contexts in the ritual, in the ceremonial dance and in professional displays and festive occasions.
The exorcists or curative rituals are commonly known as tovil , and include Sanni/Daha ata sanni, in which masks are extensively used: god rituals are known as Gammadu and Devolmadu where a pantheon of deities are invoked either to bring prosperity or to dispel contagious diseases, where masked dances are few and far between. There exist two other demon dance ceremonies called Mahasohon Samayama and Gara-yakuma, the former is connected with the belief in a gruesome and hairy monster of gigantic proportion, called Mahasohona, the demon of the graveyard and the letter is associated with a group of demons referred to as Garayaku.
In mask practices, the most important of the thovil varieties the cycle known as Sanni where disease-causing demons are symbolize through masks. But the most elaborate masks are of the kolam variety. It is more like an opera, having a central theme an a series of episodes enacted by dances wearing masks of different sizes, culminating in the dramatic presentation of a story.
Sanni has has Sinhalese connotation of an aliment or disease. These are believe to arise out of the morbid states of the three humours-areal humour, bile and phlegm, which are cause by a set of demons, each such demon is called Sanni-yaka, but in his birth story is called Raja-mulu Sanni yaka.
The sanni masks except that of the chief demon belong to a variety commonly known as kata munu and belong to the similar variety. In a sanni sanni masks and pali masks. Although a sanni ceremony is a healing ritual, it is more like a theatre. Since there is much dialogue in the various scenes, the sanni masks are carved with adequate provision for the mask-wearer to talk at length and have his voice heard loud and clear by the audience.
(Source - Kapruka.com)
Mask Museum
Ambalangoda, Sri Lanka
The area around Ambalangoda, about 25km up the coast from Galle, is well-known for the craft of mask production. The masks are worn in dances, and are also sold to the tourist trade and institutions for display. This private museum, for example, is also a commercial outfit, selling masks that are made by hand on the premises.
According to the museum's handout, there are three kinds of masked dances. Kolam masks are used in storytelling performances. Raksha (Demon) masks are apotropaic, used in processions and festivals. Sanni ("Devil Dance") masks are also apotropaic, used in curing ceremonies.
The mask seen here is Kolam, worn during performance of a tantri tale (folktale) in which a treacherous princess gives up her husband for a rival king, who then rejects her. The moral of the story is that the princess is like a greedy fox, who drops a piece of meat to grab for a fish instead, but loses both the meat and the fish in the process.
Makara Mask
Mask Museum, Ambalangoda
This Kolam mask (see previous page) uses a makara arch to symbolize the Karava people, who are ethnic fisherfolk. The female figure standing under the arch can "juggle" the spheres in her hands -- they move up and down on the wires as the mask is wiggled. It is seen, on this and the following mask, that Hindu religious iconography has been coopted to serve the cultural requirements of the villagers who carve and dance the masks.
The masks displayed here are modern, carved from a soft wood that is similar to balsa wood.
Garuda Mask
Mask Museum, Ambalangoda
This mask impersonates Garuda, the solar bird who is the vehicle of Vishnu. It is used in a Raksha Dance (Demon Dance) to frighten away the Cobra Demon. Garuda is decorated with enemy snakes, as if they were a sort of trophy. The dance is apotropaic, its purpose being to magically avert the real danger that snakebite poses to the villagers.
Naga Mask
Mask Museum, Ambalangoda
This elaborate and impressive cobra mask is a counterpart to the Garuda mask seen on the previous page. The masks displayed and sold here come in a wide range of sizes, like the medium and small-size Sanni masks to the left.
Maha Kola Mask
Mask Museum, Ambalangoda
Maha Kola is the boss of 18 demons of illness that are represented in the Sanni Dance ("Devil Dance"). Holding victims in his hands and mouth, Maha Kola is surrounded by snakes and by the 18 Sanniyas - the demons of blindness, cholera, boils, and other pestilences, each of whom is given its own mask. As the curing ceremony proceeds, a ritual specialist propitiates the appropriate demon(s) on behalf of the patient and his family. When done, the demons are dismissed and the area is ritually cleansed of any lingering bad influences.
Maha Kola Mask
Mask Museum, Ambalangoda
Maha Kola is the boss of 18 demons of illness that are represented in the Sanni Dance ("Devil Dance"). Holding victims in his hands and mouth, Maha Kola is surrounded by snakes and by the 18 Sanniyas - the demons of blindness, cholera, boils, and other pestilences, each of whom is given its own mask. As the curing ceremony proceeds, a ritual specialist propitiates the appropriate demon(s) on behalf of the patient and his family. When done, the demons are dismissed and the area is ritually cleansed of any lingering bad influences.
Here are some very nice pictures of Sri Lankan Masks. Proud to be a Srilankan.
Naga Raksha
Maru Raksha
Gara Raksha
Mayura Raksha
Ginijal Raksha
Narri Latha
Naga Kanya
Dewa Sanniya
Suraba Valliya
Lion Mask
(Source - Ariyapala & Sons)
Add Rep ++ If you like my tread.
